Sunday, September 11, 2016

The main purpose of The
Poisonwood Bible is to bring to light how the domination of Western culture
and political forces in the colonial times, and even today, has degraded the
dignity and hope of Africans, particularly in the Congo. I am grateful for
books like this one that help us to see history from new perspectives and
hopefully help us to learn from our mistakes. While not the main message, the
book does contain secondary messages that call various aspects of Christianity
and the missionary life into question. I have recommended this book to other
missionaries for that very reason and will continue to do so. I think it is
important for us to be intentional about what we do or don’t do, to examine our
own motives, and to see how our beliefs might be misinterpreted, or worse,
twisted in ways that hurt others.

At the same time, missionaries already suffer under the
weight of stereotypes, and I fear that this book might reinforce those
stereotypes. Stereotypes typically have a grain of truth. There are numerous
stories of missionary families like the Price family who have done extremely
harmful things in communities in the past. Even in the present, I have encountered
well-intentioned projects that didn’t really hit the heart of the need and
weren’t sustainable. There are times when missionaries get sidetracked by their
own agendas and forget to really listen to the people around them. I have seen
missionary money create dependencies and lasting problems in communities.[1]
I have encountered missionaries who saw the world in black and white, who came
to teach and to show people how to live and believe rightly, but could never
figure out how to work within their host culture. They left disillusioned and
bitter, spewing venomous words towards the people in their host country and
towards other missionaries living there. There is some truth in the stereotype.
And yet, the stereotype leaves so much out…

In 2000, Robert Woodberry began to study the link between
Protestant Christianity and democracy as a graduate student of sociology at
University of North Carolina--Chapel Hill. He traveled around the world
collecting data, and he discovered something remarkable. He observed that
countries that were open to missionaries had better health outcomes and better
access to democracy over time. Woodberry knew his research was controversial,
so he continued to add variables such as climate, health, location,
accessibility, natural resources, colonial power, and disease prevalence into
the statistical model, but the connection between Protestant missionary work
and global democracy remained significant. In 2005, Woodberry received a
half-million dollar grant, hired fifty research assistants, and set up a
database at the University of Texas. The results remained consistent: “Areas where Protestant missionaries had a
significant presence in the past are on average more economically developed
today, with comparatively better health, lower infant mortality, lower
corruption, greater literacy, higher educational attainment (especially for
women), and more robust membership in nongovernmental associations.” He
submitted his research to American
Political Science Review in 2010. The editors were skeptical of his
findings, so they asked for more evidence. He provided 192 pages of supporting
material. His research was published by American
Political Science Review in 2012 and won four major awards. So far
Woodberry’s discovery has been supported by over a dozen studies conducted by
other researchers.[2]

It turns out that even Congo, the setting of The Poisonwood Bible, had missionary
advocates. Two Baptist missionaries, John and Alice Harris, took pictures of
the atrocities in Belgium Congo described in The Poisonwood Bible and smuggled the photos out of the country.
They then traveled around the United States and Britain raising awareness and
creating public pressure to end the violence. Many missionaries throughout
history have become activists against injustice.

There are many cross-cultural missionaries throughout
history that I admire. I am equally inspired by the many local Christian
leaders who daily show love to those around them, and I am truly grateful that in
many cases the role of missionary has shifted from leader to partner in
ministry. I love the growing diversity among missionaries. And I pray that as
the world continues to become more and more of a global community, churches can
unite together to fulfill our call to “to act justly and to love mercy and to
walk humbly with your God” (Micah 6:8).

[1] A
great book on this topic is “When Helping Hurts: How to Alleviate Poverty
Without Hurting the Poor…and Yourself” by Steve Corbett and Brian Fikkert

Saturday, September 10, 2016

In my last post, I explored some of the reasons why Nathan
Price of The Poisonwood Bible never
should have entered Congo as a missionary in the first place. In this post, I
want to explore some of the theological differences between what he and his
family believe and what I believe. To be fair, each of these topics could be
blog posts in their own rights, but I will try to keep my thoughts somewhat brief.

Conqueror vs.
Caretaker. The very first Bible passage quoted in the book is Genesis 1:28:
“And God said unto them, ‘Be fruitful, and multiply, and replenish the earth,
and subdue it: and have dominion over the fish of the sea, and over the fowl of
the air, and over every living thing that moveth upon the earth.’” Then in the
very first chapter the speaker, Nathan’s wife, Orleanna, poetically muses over
how the West came to conquer Africa and how her husband Nathan was likewise the
conqueror. The way the verse in Genesis is used, one might feel justified in
“subduing” a continent, a wilderness, a wife, a family. However, that is never
how I have viewed this passage. Throughout the Bible, it is clear that all
things actually belong to God. For
example, Deuteronomy 10:14 declares, "Behold, to the Lord your God belong
heaven and the highest heavens, the earth and all that is in it.” Psalm 24:1
states “The
earth is the Lord’s,and everything in it,the world,
and all who live in it” and this phrase is again reiterated in the New
Testament in 1 Corinthians 10:26.Similar
statements can also be found in Genesis 14:19-22, Exodus 9:29, Exodus 19:5,
Leviticus 25:23, Job 41:11, Psalm 50:10-12, Psalm 74:16, Psalm 89:11, Psalm
95:4-5, Psalm 104:24, Haggai 2:8. Therefore we are not owners, and we
are not conquerors. We are stewards--caretakers called to value, nourish, prune,
restore, and protect the world around us. There is much Biblical justification
for showing love and appreciation for the natural world and the people around
us, but Nathan Price missed it all.

Religion of judgement
vs. Religion of grace. When Nathan Price and his family entered the
community, the people of Kilanga welcomed them warmly, killing a goat, and
preparing a feast. This was Nathan’s first opportunity to address the people,
and what does he start with? He shamed the women whose breasts were exposed—which
was appropriate to the culture— taking the story of Lot out of context in an attempt
to justify his message. And all I could think was “Wow. He completely missed
the point. What is critical to the message of Christ?” When Jesus approached
people, especially those who eagerly showed him welcome, he led with love. He
led with gratitude. He did not hold himself to be above others, but served
those around him. The only group to whom he expressed anger and judgement were
the Pharisees and teachers who thought they were above their neighbors—the
Nathan Prices of that era. Yet, even among that group, some came to realize
that the primary message of Jesus was love, a love not bound by anything we
have done or could ever do, a love given freely as a gift.

Using shame to change
behavior vs. Behavior change as a result of relationship. The destructive
nature of shame and of using shame to try to change behavior has become
increasingly clear to me over the years. I have especially appreciated and
highly recommend the research and writing of Brene Brown. Nathan Price regularly
used shame tactics to change people’s behavior, and again, I think Nathan Price
missed the point. Christianity is not a list of things that one must do to
please God—pray a certain prayer (check), get baptized in the river (check), go
to church (check), read the Bible (check), memorize certain verses (check), dress
a certain way (check), end polygamy (check)[1]…
As Pastor Ben Stuart once said, “That is not Christianity. That is list-ianity.”
Christianity is not a list. It is a relationship. It is understandable how
Nathan Price missed this distinction, because there are many churches and even
whole denominations who have lost this distinction. God is not “watching us,”
as the Price children suspected, waiting for us to mess up. God is loving us,
grieving with us, rejoicing with us, and longing for us to know him better. In
its truest form, Christianity is simply a relationship with God/Jesus/Holy
Spirit. Do our actions change in various ways as a result of that relationship?
Of course! That happens in any meaningful relationship. The more time you spend
with your best friend, for example, the more you may start to use the same
expressions and act similarly. I do not pray because I am supposed to. I pray
because relationships generally do not go well without communication. I do not
read the Bible because I feel guilty if I don’t. I read the Bible to discover what
words God might want to speak into my life. I do not go to church because I am
being forced. I go because I know that as a human I was built for community and
I need the encouragement of others in my faith. God is not a fan of coercion
and does not want a relationship founded on fear and guilt. God wants a
relationship based on love and trust. I become highly skeptical of any
religious organization or person that wants to shame me into something. My God
does not want to shame me. My God relieves me of shame and tells me I am
beloved. I do not want to be pushed, guilted, or shamed; I seriously doubt
anyone does. I want to be inspired J

Prosperity gospel vs.
Actual gospel. Prosperity gospel is the idea that if you pray the right
way, give the right way, and do the right things, God will “bless” you, meaning
that health, wealth, success and happiness will follow. We see this ideology in
both the U.S. and Tanzania. Here in Tanzania there is even a church called
“Winners Church.” The concept is rampant in many Christian circles, and it is
completely false. This concept is not the gospel—good news—of Jesus. Jesus did
not experience a world without trouble. I mean, seriously, he was violently
killed on a cross. Likewise, none of his disciples became rich, many of them
were beaten, and all but one were killed for their faith. The belief that only
good things happen to good people is more closely akin to karma than to
Christianity. On the night before Jesus was killed, Jesus shared with his
disciples how they would be scattered and how he would die. He said, “I have
told you these things, so that in me you may have peace. In this world you will
have trouble. But take heart! I have overcome the world” (John 16:33). Trouble,
pain, and suffering are parts of this life. The good news is that there is a
peace in God that transcends life’s circumstances, and there is a hope in Jesus
that cannot die. And yet, Nathan Price
believed fervently that he would have success on earth if he just followed the
magical formula. He believed that any problems that befell the Congolese were
because of their lack of faith. He believed nothing bad could happen in his
life because he was “doing God’s work.” He did not heed the warnings of others
or ever consider that he might need to change his approach. As such, the people
of Kilanga followed suit, and as soon as trouble befell the Price family,
particularly in the death of their youngest child, the people assumed that
Jesus could not be trusted. Nathan had metaphorically built his house on sand,
and as soon as trouble came, his weak spiritual foundation collapsed.

The Bible as
punishment vs. The Bible as a love story. Whenever Nathan Price wanted to
discipline his children, he forced them to write 100 Bible verses with the last
verse driving home whatever point he wanted to make. Or if he was in a
particularly foul mood, he would drive the point home with his hand or belt.
That’s enough to make any child hate the Bible. It is exceptionally hard for
children to see God as a loving father when their own father expresses no love.
It is impossible for children to see the Bible as a love story when it is used
as punishment. Yet, it is a love story. Truly, there are many Biblical stories
that are confusing. There are many passages that can only be understood in a
certain historical context and with a more nuanced sense of the original
language and culture. And honestly, there are parts I wish I could just forget
about. However, this I know. The Bible was never meant to be a rulebook for the
“morality police.” It was always meant to be the story of the love of our God. It
tells of a Creator who never gives up on His creation, no matter how far it
strays, no matter how many times it says “I don’t trust you. I will take care
of myself and do things my own way.” As Pastor Truemper, one of my Valpo
professors used to say, “God loves you, for Christ’s sake, and He will never
let you go.” If you ever want to read the Bible in the form of a novel to get
to the heart of the message, I highly recommend “The Book of God” by Walter
Wangerin Jr.

Working for God’s
favor vs. Trusting that you already have it. Throughout the book Nathan
tries to overcome his survivor’s guilt by “saving souls.” The entire time he
was trying to earn God’s approval. Many religions have this concept of do
enough good and then you will get God’s approval, get into heaven, or reach
some higher plane of existence, but that is not Christianity. If there is
anything that makes Christianity unique from other religions, I feel it is that
you don’t have to earn God’s approval. God loved us enough to reach out to us
through Jesus and to do whatever it took to bridge the gap between us and God.
All God wants from us is a relationship, for us to trust that He loves us and
to let Him into our lives. A beautiful book on this topic is “The Cure: What if
God isn’t who you think He is and neither are you?” by Bill Thrall, Bruce
McNicol, and John Lynch. The book presents an allegorical tale of a person who
comes to a fork in the road. One side says “Pleasing God,” while the other side
says “Trusting God.” Which side would you choose? Nathan Price definitely chose
“pleasing God” which led to a life of mask-wearing and sin-management instead
of living by faith with the assurances of God’s love and grace. His wife,
Orleanna Price, also felt this burden. Even when she returned to the U.S., she
felt she had to hide her hurt; she felt that she could never be vulnerable.
Unfortunately, even today the church is not always the best at allowing people
to be real and vulnerable, but that is what we are called to do! We are all in
the same boat, and the sooner we can take off our masks, the sooner we can
experience the fullness of God’s love and share it with others.

Cringing at “unearned
blessings” vs. Being thankful for every gift. Nathan Price felt that he had
to earn every good thing that came into his life. He could not accept that God
could give gifts purely out of love, with no strings attached. As an example,
he became ashamed of sex with his wife instead of seeing it as a beautiful
gift. He also felt that he had to completely detach himself from material
goods. Because of his sense of guilt, he did not feel that he deserved joy or
laughter. He could not take pleasure in the simple gifts—a beautifully
decorated plate, eggs from his neighbors, the sighting of a kopi in forest, the
laughter of his children… So much of his life might have been different if he
had been able to embrace all the gifts of his Creator.

People as projects
vs. People as people. Nathan Price has one goal—“saving the lost,” particularly
through baptism in the river. It did not seem to matter to him whether or not
the person actually understood or believed anything he said. He didn’t care to
find out what they believed or how they saw the world. Nor did he care to find
out why the people were so averse to going to the river (crocodiles). He knew nothing about the people around him
and did nothing to serve them or show them love. All he cared about was the end
goal. Personally, I have never seen my role as “saving people from hell.”
Good-grief, that’s a lot of pressure, and the whole notion of that is
fear-based. Fear is not how I want to live my life nor what I want to impose on
anyone else. In the book, one of the Price children wondered aloud what might
happen to all the people who didn’t know about God. I can tell others about the
peace I have in God’s promises for my future, but I will not tell anyone
definitively what happens post-death or what has happened to one of their loved
ones. There is so much we don’t know. I
am not God. I love how Phillip Yancey phrases it when asked about a similar
topic, “I do not know the answer to your questions. But I believe strongly that
at the end of time no one will be able to stand before God and say ‘You were
unfair!’ However history settles out, it will settle on the side of justice
tempered by mercy.”[2]
Nathan Price could never see the people in Kilanga as more than a project. What
might have happened if Nathan had seen the people in his community as people,
as neighbors, as friends, as fellow passengers on a journey? I want to walk
with people. I want to share in their joys and sorrows and share my joys and
sorrows with them. Of course, in the context of our openly Christian school, I
regularly share about my faith, but I also admit that I am still a work in
process and always learning. I do not have all the answers, but I do want to offer
what I have experienced and found to be true in my limited time on this earth. I
unapologetically believe that the Holy Spirit works in people’s lives to bring
hope and healing. I’ve seen it—in my own life and in the lives of others. When
people are looking for hope, I am more than happy to share about the source of
my hope. That being said, being a Christian or believing what I believe is not
a requirement for my love or friendship.

In my final post, I’ll talk more about the reputation of
missionaries—the good, the bad, and the ugly. Stay tuned…

[1] As
a side note, I think cross-cultural missionaries have to be exceptionally
discerning about what aspects of culture they want to see changed and why. I
think this is a where a lot of things have gone wrong historically. When we try
to transplant a certain way of worship, a certain way of dressing, a certain
way of speaking, a certain way of interacting, we might just miss our core
mandate to love. Change takes a lot of time and a lot of relationship. For
example, while there are many reasons that polygamy can be damaging-- affairs
due to lack of attention, spreading of diseases, jealousy and abuse among
wives, etc.— encouraging an already married man to abandon some of his wives
could be the very opposite of loving. Likewise, I think we always have to
consider what aspects of our own culture could use to be changed and what we
can learn from our host culture.

Phillip
Yancey’s Prayer: Does It Make Any
Difference? (38-40): On a trip to Japan I found myself late at night in a
pastor’s study in one of the largest churches in Tokyo. I had flown in that
morning and had already endured a rigorous day of meetings. I wanted to check
into my hotel room and go to sleep, but Japanese hospitality required this
courtesy visit.

The pastor pulled out a sheaf of papers and, through
an interpreter, told me that during his entire career he had worried over this
one issue but was afraid of speaking to anyone about it.

For the next twenty minutes without interruption the
pastor poured out the agony he felt over the 99 percent of Japanese who had not
accepted Jesus. Would they all burn in hell because of their ignorance? He had
heard of theologians who believed in people having a second chance after death
and knew the mysterious passage of 1 Peter about Jesus preaching to those in
Hades. Some theologians he had read seemed to believe in universal salvation
although certain passages in the Bible indicated otherwise. Could I offer him
any hope?

Thinking aloud, I mentioned that God causes the sun to
rise on the just and the unjust and has no desire that anyone should perish.
God’s Son on earth spent his last strength praying for his enemies. We
discussed the view of hell presented in C.S. Lewis’s intriguing fantasy The Great Divorce, which shows people
like Napoleon who have a second chance after death but opt against it. “Thy will be done,” says God reluctantly
to those who make a final rejection.

“I do not know the answer to your questions,” I said
at last. “But I believe strongly that at the end of time no one will be able to
stand before God and say ‘You were unfair!’ However history settles out, it
will settle on the side of justice tempered by mercy.”

Like Job, I reached that conclusion not through
observation or argument but through encounter. “Surely God will be able to
understand my doubts in a world like this, won’t He?” asked the Dutch prisoner
Etty Hillesum from a Nazi concentration camp. I believe God will, in part
because God’s revelation to us includes eloquent expressions of those very
doubts.

Friday, September 9, 2016

A few months back a friend recommended the book The Poisonwood Bible by Barbara
Kingsolver to me. I had heard of it before from other friends, but last month I
finally took the time to read it. It is a fascinating, well-written, tragic
story about a fictional missionary family in the Congo in the 1960s. Through
this piece of historical fiction, I learned a tremendous amount about the
history of Congo. It has given me a lot to think about regarding the West’s
contribution to poverty, war, and corruption in many African countries, but it
has given me even more to think about as a missionary myself. (Warning: This
post will be full of spoilers so if you want to read the book yourself and form
your own opinions, stop here).

The word “missionary” often comes with a lot of baggage. In
one of my social justice and human diversity classes during grad school, we had
many discussions about “trigger words”—those words that immediately bring a
visceral reaction when we hear them. My professor openly admitted that
“missionary” was one of those words for her. And I get it. There are tragic and
true stories of missionaries—some well-meaning but ignorant and some more
self-indulgent than well-meaning— doing immeasurable harm in the communities
they were called to serve. There are stories of self-righteous, proud
missionaries bringing disease and discord, destroying family and social
structures in an area, and depriving people of the beautiful, unique aspects of
their cultures. Many people immediately associate the word missionary with an
“I’m right, you’re wrong” attitude. They hear about a missionary and assume
that the person will judge and try to “convert” them. I have personally had a
friend of a friend refuse to meet me because he heard that I was a missionary
in Africa. As I said, there is a lot of baggage[1]
and not completely unjustified.

Nathan Price, the missionary and villain in The Poisonwood Bible, is the
archetypical proud missionary who demeans the people of Congo, as well as his
own family. I would love to say that he was just a piece of fiction, but I know
there have been Nathan Prices in our world and still are to varying extents. For
that reason, great anger and sadness welled in my heart as I read about Nathan
Price’s abuses. I hate that many people’s experiences with Christians have been
largely negative and hurtful. I also hate that at various points in my own walk,
I have hurt people. Some such situations are known to me and some I may never
know. Because I am imperfect and always learning, I cannot claim to have done
it all right in my life, much less in my work in my host culture. Yet, as I
read the story, I was also amazed/appalled by how the fictional missionary caricature,
Nathan Price, perceived the world and God and by how incredibly different his
missionary experience was from my own.

There were so many red flags regarding Nathan Price.

Red Flag #1: He
had emotional baggage from being the only surviving member of his unit to
escape the Battaan Death March during World War II. Out of survivor’s guilt, he
decided to earn God’s love and his way into heaven by “saving souls.” Instead
of work as a missionary, he needed extensive therapy and to relearn the basic premise
of Christ’s message-- “You can’t and don’t earn your way to heaven. I love you
as you are, and want a relationship with you. I will do anything, even die, for
that relationship.” Many missionaries these days are required to meet with a
counselor before, after, and/or during their time of service, because whatever
emotional baggage you carry with you is only heightened when you enter into a
new place and culture. Before my missionary service as an HIV educator in Papua
New Guinea, I attended a weeklong training where we learned many things about
culture, expectations, and potential struggles I might have. I was asked to
take four different personality tests and met with a psychologist to discuss
the results and to increase my self-awareness. During my time in PNG, I had
regular meetings with both American and Papua New Guinean mentors and completed
monthly reports to the Education/Formation Director of the Lutheran Deaconess
Association. I also met with a counselor for multiple sessions before and after
my year in PNG. During my time in Tanzania I have also worked with a counselor
via Skype on and off for the last 3 years. I’ve been taught that if you aren’t
in a good place emotionally/mentally, you won’t be able to serve your community
well. Unfortunately, Nathan Price didn’t have or want that kind of support, and
his shame exhibited itself in many forms of abuse, including verbally and
physically abusing his wife and children. He did not love the people around
them, but only sought to manipulate them so that his own tortured soul could be
saved.

Red Flag #2: He
did not enter Congo with the blessing of a mission organization. In fact, the
mission board rejected his request repeatedly but finally relented to give him
a one year post. Thus he had little to no training or accountability. Later in
the story, when Congo gained its independence from Belgium, Nathan Price and
his family were told directly to leave. Yet Nathan refused and also would not
allow his family to leave. As a result, he put their family and community at
risk and became a burden to the very people that he was supposed to be serving.
We have numerous missionary friends who have had to leave their homes very
suddenly, and it is always exceptionally difficult. However, they realized that
it is important for an outside source to be able to make that call, especially
when children are involved.[2]
Accountability, prayer, and support are so important in the work that we do.
One of the things we love about our life in Tanzania is that we have multiple
layers of accountability and support. We have individuals from eighteen different
churches who pray for us and to whom we regularly report via newsletters and
visits during furlough. A member of the Global Lutheran Outreach staff comes
out to visit us at least once a year and guides us through reflection activities
meant to assess our physical, emotional, mental, social, and spiritual health.
What is especially unique to our situation, however, is that our primary
accountability is to our Tanzanian colleagues. We work directly for the Evangelical Lutheran
Church of Tanzania (ELCT); our permits list the ELCT as our employer. This is
not always possible in countries with less established churches, but I do think
that following the advice of mentors and leaders in one’s host culture is
critically important. At school we listen to and act on the priorities of our
headmaster, Rev. Nzelu. In regards to community development projects, we listen
to the priorities of Bishop Makala and never initiate a project without his
blessing. Nathan Price listened to no one—not the mission organization, not the
local leaders, not his family.

Red Flag #3: Nathan
Price believed in the Apocrypha. For those unfamiliar, the Apocrypha is a
collection of writings that have unknown origins and are not generally
considered part of Jewish or Christian scriptures. Sometimes they are included in Jewish
scripture or Christian Bibles as interesting and potentially useful texts, but
not of the same caliber as other scriptures. Often the Apocrypha is in direct
contradiction to texts that have evidence of being written by eye-witnesses and
early disciples of Jesus. In the early days of the Christian church, leaders
had to determine what would be part of the Christian canon (Bible) and
apocryphal texts were considered but rejected. And yet, Nathan Price decided
that they are of equal value to other texts in the Bible. It becomes hard to
establish any kind of theological common ground if you can’t even agree on
which texts should be considered.

Nathan Price also claimed certain phrases that sound like
they might have come from the Bible, but absolutely didn’t. For example, “The
Lord helps those who help themselves” is nowhere in the Bible and is actually
against the very concept of grace. God helps all people, especially those who
realize that they cannot of their own power help themselves. Likewise, “You
have nothing to fear but fear” cannot be found in the Bible. Fear can be
perfectly reasonable and a gift of protection or fear can be a prison. The
Bible does say that perfect love drives out fear.[3]
Unfortunately, Nathan Price only knew fear, the fear of God’s wrath. He never
knew God’s love and was never able to extend love to others.

Red Flag #4: Nathan Price was full of –isms. Racism. Ableism.
Sexism. He left the U.S. at the height
of segregation and entered Belgium Congo at the height of colonialism. He had
been taught that Africans were a cursed people, a curse which dated back all
the way to the time of Noah’s son Ham. Because of this, Nathan only ever saw
himself as the teacher and superior of the people in the village of Kilanga and
never as their student and servant. Thankfully, the vast majority of Christians
today have realized that the concept of “the curse of Ham” is incredibly
inaccurate and damaging. I highly recommend the DVD series “Africa and the
Bible: The Earliest Roots of the Faith” with Wintley Phipps. It shows how
isolated Scripture passages have been used to justify racial oppression and
explores the unique and meaningful role of the African continent in the Bible
and in the early church. Admittedly, American churches and society generally
still have a long way to go before all people are treated as equally loved and
valued by God. However, I am glad that the church has generally denounced any “Biblical”
reasons for racism.

Likewise, Nathan Price looked down on people with
disabilities, which included a large number of people in the community given
how hard their work was on their bodies. His own daughter, Ada, who was
differently abled from birth, felt that she was valued less than others and
actually found comfort from living in a community that did not look down on her
for her limp. Nathan could not see Ada’s unique gifts and all that she could
have taught him.

Nathan Price also looked down upon women. Instead of
encouraging and nourishing the gifts God gave to women in his life, he saw the
education of women as “a waste.” I was taught that men and women were both made
in the image of God and are partners in life and in ministry. To this day,
churches that cannot see this truth frustrate me. Again, this could be a post
in and of itself. In fact there are many, many books written about how women
are integral to the Bible and to Christian theology generally, so for now I
will just say that had Nathan Price treated his wife as his equal and listened
to her, much if not all of the tragedy in their lives could have been
prevented.

Red Flag #5: Nathan
Price believed he was only there to the change those around him, not to be changed
himself. I was taught that if you don’t come back a different person than when
you left, something has gone terribly wrong. The culture and people around you
should change you as you learn from them. He believed he was only there to
teach instead of approaching as a learner first and foremost. I was taught to
find teachers and mentors as soon as you can when you arrive in a new country. One
of my favorite definitions of humility is being teachable, and Nathan lacked
any ounce of humility. If he had opened himself to learning, someone might have
told him that with his mispronunciation instead of saying “Jesus is glorious”
at the end of every service, he said “Jesus is poisonwood.” We were taught to
learn to laugh at ourselves, but Nathan never learned to laugh at his mistakes
or even admit he might make some. He also believed he had all the answers
instead of acknowledging that there are some things for which we just don’t
have answers and won’t this side of heaven. This book touches many huge
questions that Christians have been wrestling with and writing about for
centuries. How can a good God allow such suffering? Does God cause the pain? I can’t fully answer that question, and though
many have tried and there are some profound answers out there, I don’t thinking
anyone can answer the question fully. What I do know is that much pain is
caused by humans, not God. I know that God can use pain and suffering and can
bring healing and resurrection, if we allow him to. I am skeptical of people
and churches who believe they have all the answers, because if they do, where
does faith come into play? Faith in and of itself means that we rely on
something or someone that we do not fully understand. It means taking a leap
without fully knowing what lies beyond. It means trust. While I definitely
would love answers and have at times angrily told God as much, I am also glad
that we have a God bigger than our comprehension. How sad it would be to have a
God that was only as big as our mental capacity.

Based on these factors alone, Nathan Price never should have
been allowed to pastor anyone, much less a community completely foreign to him.
In my next blog I’ll further explore some of the theological concepts that he
warped and used for evil. Stay tuned…

[1] As
a side note, in churches it can be the opposite extreme—people putting you on
some kind of spiritual pedestal. That can also feel like heavy baggage, but
that is probably a different post for a different day.

[2] We
were taught that when children are involved, missionary parents have to be
especially aware of their children’s needs. Obviously there is always a period
of adjustment for kids who move to a new country, so that needs to be taken
into consideration. However we were also taught that you “never sacrifice your
children on the altar of mission,” meaning that there are many ways to serve
God. If serving in your living situation is jeopardizing your children’s
long-term well-being, it is probably time to find another way to serve God. That
being said, tragedy can strike in any land, even to the most discerning parents.
My own great-grandparents suffered the death of a child when they were serving
in China.

Linda, Eric, Michael and Julia Funke

In September of 2012, we followed God's call and moved to Tanzania. Eric teaches computers, math, and physics at Mwadui Lutheran Secondary School. Linda serves as school's guidance counselor and assists the local Lutheran diocese with development projects. In 2015, our son Michael joined our family. Then in 2017, our daughter Julia became part of our family. This blog provides space for our longer stories and reflections. If you would like to learn more about our ministry, please check out the following links: